सः वै न एव रेमे तस्मात् एकाकी न रमते सः द्वितीयम् ऐच्छत् सः हैतावान् आस यथा स्त्रीपुमांसौ सम्परिष्वक्तौ सः इमम् एव आत्मानम् द्वेधा अपातयत् ततः पतिः च पत्नी च अभवताम् तस्मात् इदम् अर्धबृगलम् इव स्वः इति ह स्माह याज्ञवल्क्यः तस्मात् अयम् आकाशः स्त्रिया पूर्यते एव ताम् समभवत् ततः मनुष्याः अजायन्त
saḥ vai na eva reme tasmāt ekākī na ramate saḥ dvitīyam aicchat saḥ haitāvān āsa yathā strīpumāṃsau sampariṣvaktau saḥ imam eva ātmānam dvedhā apātayat tataḥ patiḥ ca patnī ca abhavatām tasmāt idam ardhabṛgalam iva svaḥ iti ha smāha yājñavalkyaḥ tasmāt ayam ākāśaḥ striyā pūryate eva tām samabhavat tataḥ manuṣyāḥ ajāyanta
But he took no delight — therefore one who is alone takes no delight. He desired a second. He was as large as a woman and a man in an embrace; he split himself in two — and there came to be husband and wife. "Therefore each of us is like half of a split shell," Yājñavalkya used to say; therefore this space is filled by a wife. He united with her — and men were born.
6f6f09f7f5bb · प्रकाशित 27 जुल॰ 2026, 12:42:16 am UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The third event is longing: fearless but alone, "he took no delight". Here is the verdict upon all self-sufficiency: fear can be conquered without a second — joy without a second cannot. Sa dvitīyam aicchat — "he desired a second": at the source of the world stands the Beginning's desire not to be alone; creation is born of a thirst for mutuality.
And the One, who already contained both "as a woman and a man in an embrace", splits himself — and the first couple appears. Yājñavalkya's words (the first appearance of this book's great sage!) have become a proverb: each of us is an ardha-bṛgala, "half of a split shell": a human being is by constitution a half, and the attraction of the sexes is a memory of the original wholeness. Marriage is here traced back to the very act of creation: "therefore this space is filled by a wife" — a wife is not an addition to a husband but his completion into a whole.
For a theology of love this verse is among the keystones: to the One without a second there is no delight; God's fullness lies not in solitude but in an eternal couple. Gauḍīya Vedānta will recognise here a distant prototype of the mystery of Rādhā and Kṛṣṇa: the One divides himself in two for the taste of meeting — for joy is always the joy of two.